Luke 15:3-6 – “And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.”

2. Rejoicing when a lost coin is found

Luke 15:8-9 – “Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.”

3. Rejoicing when a lost son is returned repentant

Luke 15:22-24 – “But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.”

4. Rejoicing by God the Father when a sinner repents

Luke 15:7 – “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.”

Luke 15:10 – “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.”

I. The Other Brother Did NOT Agree with the Father.

Luke 15:24-28a – “Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry . . . .”

II. The Other Brother Became Angry with the Father.

Luke 15:28-30 – “And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.”

III. The Other Brother Broke Fellowship with the Father.

Luke 15:28 – “And he was angry, and would not go in: therefore came his father out, and intreated him.”

IV. The Other Brother Cared Only about Himself.

Luke 15:29-30 – “And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.”

V. The Other Brother Continued in Bitterness against the Father.

Luke 15:31-32 – “And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.”

Note: The parable ends without any indication of repentance on the part of “the other brother.” In fact, both brothers departed from fellowship with their father. The younger son broke fellowship through a sinful lifestyle, whereas the older son broke fellowship through a sinful attitude. Furthermore, the older son engaged in a broken fellowship while never leaving the father’s house, and while having continued in outward, “religious” service and obedience to the father.

Luke 15:11-12 – “And he said, A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.”

2. To pursue the way of the world

Luke 15:13 – “And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.”

3. To pursue the way of sin

Luke 15:13 – “And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.”

B. Reaping What Is Sown

Hebrews 11:25 – “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.”

Galatians 6:7-8 – “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.”

James 1:15 – “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”

1. No pleasure

Luke 15:14 – “And when he had spent all, there arose a mighty famine in that land; and he began to be in want.”

2. No provision

Luke 15:15-16 – “And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.”

3. No help

Luke 15:15-16 – “And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.”

I. He Came to Himself – Realizing that it was better to be WITH the father.

Luke 15:17 – “And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!”

II. He Recognized His Sin.

A. I have sinned.

Luke 15:18 – “I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee.”

B. I am not worthy.

Luke 15:19 – “And am no more worthy to be called thy son: make me as one of thy hired servants.”

C. I will serve.

Luke 15:19 – “And am no more worthy to be called thy son: make me as one of thy hired servants.”

III. He Returned to the Father. – Draw night to God with a broken heart, and He will draw night to you.

Luke 15;20 – “And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.”

James 4:8-9 – “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.”

IV. He Confessed His Sin.

A. No excusing himself

Luke 15:21 – “And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.”

B. No trivializing his sin

Luke 15:21 – “And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.”

C. No shifting of blame

​V. He Was Restored by the Father.

A. Restored to peace

Luke 15:22 – “But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet.”

B. Restored to blessing

Luke 15:23 – “And bring hither the fatted calf, and kill it; and let us eat, and be merry.”

C. Restored to fellowship

Luke 15:24 – “For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.”

C. They disobeyed God’s will. Hosea 4:10c – “. . . Because they have left off to take heed to the LORD.”

3. The Circumstance Hosea 4:7a – “As they were increased, so they sinned against me.” Hosea 4:11 – “Whoredom and wine and new wine take away the heart.”

4. The Choice

A. Of Pursuit Hosea 4:8a – “They eat up the sin of my people.”

B. Of Priority Hosea 4:8b – “And they set their heart on their iniquity.”

5. The Counsel Hosea 4:12a – “My people ask counsel at their stocks, and their staff declareth unto them.”

6. The Corruption

A. In Desire Hosea 4:12b – “For the spirit of whoredoms hath caused them to err.”

B. In Direction Hosea 4:12c – “And they have gone a whoring from under their God.”

C. In Discernment Hosea 4:13a – “They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good.”

7. The Consequence

A. Loss of Fellowship Hosea 4:6b – “Because thou has rejected knowledge, I will also reject thee, that thou shalt be no priest to me.”

B. Destruction of Family Hosea 4:6c – “Seeing thou hast forgotten the law of thy God, I will also forget thy children.” Hosea 4:13b – “Therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.”

C. Emptiness of Fortunes Hosea 4:7b – “Therefore will I change their glory into shame.” Hosea 4:9-10 – “And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.”

Zephaniah 1:5 – “And them that worship the host of heaven upon the housetops . . .” (Remember that a pursuit after covetousness or self-interest is also false worship – See Matthew 6:24; Colossians 3:5; Philippians 3:18-19; 1 John 2:5-6)

b. Because we have mixed the worship of the Lord with falsehood.

Zephaniah 1:5 – “. . . And them that worship and that swear by the LORD, and that swear by Malcham.”

c. Because we have turned back from the fellowship and service of the Lord.

Zephaniah 1:6 – “And them that are turned back from the LORD . . . .”

d. Because we have not sought after the Lord or enquired for Him.

Zephaniah 1:6 – “. . . And those that have not sought the LORD, nor enquired for him.”

e. Because we have disregarded any accountability before the Lord.

Zephaniah 1:12 – “And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil.”

4. When must we gather together before the Lord? BEFORE His fierce anger come upon us.

Zephaniah 2:2 – “Beforethe decree bring forth, before the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you.”

5. What are we to do when we gather together before the Lord? We must seek for His gracious forgiveness and fellowship.

Zephaniah 2:3 – “Seekye the LORD.”

a. We must come to a position of meekness before the Lord.

Zephaniah 2:3 – “. . . All ye meek of the earth . . . .”

b. We must repent with broken-hearted conviction at the Lord’s judgment.

Zephaniah 2:3 – “. . . Which have wrought his judgment . . . .”

c. We must pursue a pathway of righteousness and meekness.

Zephaniah 2:3 – “. . . Seek righteousness, seek meekness . . . .”

6. What hope do we have if we so gather before the Lord? We may find hope in His mercy and grace.

Zephaniah 2:3 – “. . . It may be ye shall be hid in the day of the LORD’S anger.”

In Psalm 119:6 the psalmist proclaimed, “Then shall I not be ashamed, when I have respect unto all thy commandments.” In verse 31 the psalmist lifted up his prayer, “I have stuck unto thy testimonies: O LORD, put me not to shame.” In verse 46 the psalmist expressed his commitment, “I will speak of thy testimonies also before kings, and will not be ashamed.” Again in verse 80 the psalmist lifted up his prayer, “Let my heart be sound in thy statutes; that I be not ashamed.” Yet again in verse 116 the psalmist lifted up his prayer, “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.”

In all five of these verses, the psalmist employed either the verb “ashamed” or its corresponding noun “shame.” Furthermore, in all five of these verses the psalmist spoke about not being ashamed or not having shame. What then does it mean to be “ashamed”? It means to have a feeling of humiliation or embarrassment because of some wrong or foolish decision. So then, what was involved in the psalmist’s desire not to be ashamed?here to edit.

The Prerequisite for No Shame

As we consider this matter, let us begin were the psalmist himself began – with the prerequisite for no shame in our daily, spiritual walk. In Psalm 119:6 the psalmist revealed this prerequisite, saying, “Then shall I not be ashamed, when I have respect unto all thy commandments.” Again in verse 80 the psalmist revealed this prerequisite, saying, “Let my heart be sound in thy statutes; that I be not ashamed.” Through both of these verses we learn that having no shame in our daily, spiritual walk is directly related to our relationship with God’s Holy Word. In like manner, the New Testament passage of 2 Timothy 2:15 gives the instruction, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

So then, through these three verses, we learn of three elements concerning our relationship with God’s Holy Word that are necessary for us to meet the prerequisite for no shame in our daily, spiritual walk. First, we learn from 2 Timothy 2:15 that we must be faithful students of God’s Holy Word. This would include a humble dependence upon the Holy Spirit in our study of God’s Word. This would include a daily diligence to engage in our study of God’s Word. This would include a right dividing of Biblical teaching in our study of God’s Word.

Second, we learn from Psalm 119:6 that we must have heart respect for God’s Holy Word. This would include a personal conviction in the absolute truth and righteousness of God’s Word. This would include a loving delight for the sound teaching and wisdom of God’s Word. This would include a meek submission to the authoritative correction and instruction of God’s Word.

Third, we learn from Psalm 119:80 that we must have heart obedience toward God’s Holy Word. This would include the repentance of sin at the reproof of God’s Word. This would include the transformation of character at the instruction of God’s Word. This would include the commitment of obedience at the commandment of God’s Word. This would even include the establishment of standards at the counsel of God’s Word.

The Prospect of No Shame

As we consider Psalm 119:6 and Psalm 119:80 and their surrounding contexts, we also encounter the prospect of no shame in our daily, spiritual walk. This prospect of no shame refers to the realms in which we may experience and enjoy no shame in our daily, spiritual walk. In Psalm 119:6 the psalmist proclaimed, “Then shall I not be ashamed, when I have respect unto all thy commandments.” The surrounding context for this declaration extends from verse 4 to verse 8, wherein the psalmist declared, “Thou hast commanded us to keep thy precepts diligently. O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy commandments. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. I will keep thy statutes: O forsake me not utterly.” Herein the entire context has its focus upon the Lord God and the psalmist’s relationship with Him. Even so, if we meet the prerequisites for no shame as faithful students of God’s Word with a heart respect for and heart obedience toward God’s Word, then we shall experience and enjoy no shame in the realm of our daily walk in fellowship with the Lord our God. This is the first prospect of no shame, the first realm in which we may experience and enjoy no shame in our daily, spiritual walk.

In Psalm 119:80 the psalmist lifted up his prayer, “Let my heart be sound in thy statutes; that I be not ashamed.” The immediate context for this prayer extends from verse 78 to verse 80, wherein the psalmist prayed, “Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts. Let those that fear thee turn unto me, and those that have known thy testimonies. Let my heart be sound in thy statutes; that I be not ashamed.” In verse 79 the psalmist made reference to those who walk in the fear of the Lord and spoke concerning his personal relationship with those who walk in the fear of the Lord. In like manner, the psalmist stated earlier in the context in verse 74, “They that fear thee will be glad when they see me; because I have hoped in thy word.” This then is the second prospect of no shame, the second realm in which we may experience and enjoy no shame in our daily, spiritual walk. Even so, if we meet the prerequisites for no shame as faithful students of God’s Word with a heart respect for and heart obedience toward God’s Word, then we shall experience and enjoy no shame in the realm of our daily walk in fellowship with our fellow servants of the Lord.

Yet in the context of Psalm 119:78-80 the psalmist also made reference to another group of people and spoke concerning his relationship with them. That group is mentioned in verse 78, wherein the psalmist prayed, “Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.” Herein the psalmist was speaking concerning those who “dealt perversely” with him, that is – concerning those who persecuted him unjustly, for well doing and for righteousness’ sake. Even so, in 1 Peter 4:14-16 the instruction is given, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” This then is the third prospect of no shame, the third realm in which we may experience and enjoy no shame in our daily, spiritual walk. Even so, if we meet the prerequisites for no shame as faithful students of God’s Word with a heart respect for and heart obedience toward God’s Word, then we shall experience and enjoy no shame in the realm of possible persecution for the sake of our Lord and His righteousness.

The Practice of No Shame

In verse 46 the psalmist expressed his commitment, “I will speak of thy testimonies also before kings, and will not be ashamed.” Through this verse the psalmist revealed the practice of no shame in his daily, spiritual walk. Having come to experience and enjoy no shame in the realm of his daily walk in fellowship with the Lord God, in the realm of his daily walk in fellowship with his fellow servants of the Lord, and in the realm of persecution for the sake of the Lord and His righteousness, the psalmist practiced no shame in speaking forth unto others the truths, teachings, and testimonies of God’s Holy Word. Yea, he even practiced no shame in speaking forth the truths, teachings, and testimonies of God’s Word unto and before governmental leaders. Even so, in Romans 1:16 the apostle Paul expressed his own testimony, saying, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” Furthermore, in 2 Timothy 1:8 the apostle gave instruction unto Timothy, saying, “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God.” Finally, in Mark 8:38 our Lord Jesus Christ gave the warning, saying, “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.” Indeed, brethren, before this spiritually lost world we should practice no shame of our Lord Jesus Christ, of His glorious gospel, or of the truths, teachings, and testimonies of His Holy Word.

The Prayer for No Shame

In returning unto the psalmist, we come to the prayer for no shame. In Psalm 119:31 the psalmist lifted up his prayer, “I have stuck unto thy testimonies: O LORD, put me not to shame.” Again in Psalm 119:116 the psalmist lifted up his prayer, “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.” So then, of what hope did the psalmist desire not to be made ashamed? In verse 114 he reveals the answer, praying unto the Lord and saying, “Thou art my hiding place and my shield: I hope in thy word.” The psalmist had set his hope and trust in the Lord his God and in the Word of God. Thus the psalmist prayed that he might not be made ashamed for having put his hope and trust in the Lord and His Word. He prayed that his hope and trust in the Lord and His Word might not appear to be a foolish decision. Basically, he was praying that the Lord and His Word might be found faithful to help him and to hold him in his time of need.

In Psalm 25:1-3 David prayed in a similar manner, saying, “Unto thee, O LORD, do I lift up my soul. O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.” Again in Psalm 25:20 David prayed, “O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee.” Yet again in Psalm 31:1-3 David prayed, “In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness. Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me. For thou art my rock and my fortress; therefore for thy name’s sake lead me, and guide me.” Finally, in Psalm 31:14-17 David prayed, “But I trusted in thee, O LORD: I said, Thou art my God. My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. Make thy face to shine upon thy servant: save me for thy mercies’ sake. Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.” Even so, we also should set our hope and trust in the Lord our God and in His Holy Word; and then we should pray that we might not be made ashamed in our hope and trust, but that our hope and trust might be found faithful unto us. Yea, we should pray with full assurance of faith that the Lord our God and His Holy Word might be faithful unto us to help us and hold us in our time of need.

In Psalm 119:6 the psalmist gave the testimony, “Then shall I not be ashamed, when I have respect unto all thy commandments.” Furthermore, in verse 15 the psalmist expressed the commitment, “I will meditate in thy precepts, and have respect unto thy ways.” Finally, in verse 117 the psalmist expressed the commitment, “Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.”

In all three of these verses, we find the psalmist employing the verb “have respect” in relation to the Word and ways of the Lord. Concerning the Word of the Lord, the psalmist declared in the closing portion of Psalm 119:6, “When I have respect unto all thy commandments [that is – unto all the commandments of the Lord’s Word].” Concerning the ways of the Lord, the psalmist declared in the closing portion of verse 15, “And have respect unto thy ways.” Then again concerning the Word of the Lord, the psalmist declared in the closing portion of verse 117, “And I will have respect unto thy statutes [that is – unto the statutes of the Lord’s Word] continually.” So then, what does this verb “have respect” mean? It means “to view with a high regard, to view as being worthy of high honor and priority affection, to hold a spirit of high regard, honor, esteem, and even love and joy toward someone or something.” This is just the heart attitude that the psalmist, this young man of God, determined to have toward the Word and ways of the Lord. Even so, this is just the heart attitude that we also ought to have toward the Word and ways of our Lord.

We must have respect unto the Lord’s Word and ways with commitment. (decision)

In Psalm 119:115 the psalmist expressed his commitment unto the Lord, “Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.” He did not leave this matter to the chance of his feelings from day-to-day and from moment-to-moment. Rather, he made a decision of commitment concerning this matter. He declared, “I will have respect.” I will hold a high regard and a high honor toward the standards and statutes of God’s Holy Word. I will give the truths and teachings of God’s Holy Word a place of priority affection and priority love in my heart. I will have a high esteem for the truths of God’s Holy Word, and I will find great joy in the teachings of God’s Holy Word.

Yet there was more to the psalmist’s commitment. He not only expressed his commitment to have respect for the Word of the Lord. He also expressed his commitment to have respect for the ways of the Lord that he learned from the Word of the Lord. In Psalm 119:15 he expressed this additional commitment unto the Lord, “I will meditate in thy precepts, and have respect unto thy ways.” Herein the phrase of commitment, “I will,” encompasses both the decision to meditate and the decision to have respect. So then, the psalmist, this young man of God, was not only making his commitment to fervently learn the truths of God’s Word, but was also making his commitment to obediently follow the ways of God’s Word. He was making his commitment to be both a hearer of the Word and a doer of the Word. Even so, we also ought to commit ourselves to have such a respect unto our Lord’s Word and ways.

We must have respect unto the Lord’s Word and ways with consideration. (discipline)

In Psalm 119:15 the psalmist, this young man of God, joined his commitment to have respect unto God’s Word with another commitment, saying, “I will meditate in thy precepts, and have respect unto thy ways.” The psalmist understood that there is no true spirit of respect, of high regard and high honor, of priority affection and love, for God’s Word if you do not spend time studying in and meditating on God’s Word each day. Even so, in verses 47-48 he united his love for God’s Word with a meditation in God’s Word, saying, “And I will delight myself in thy commandments, which I have loved. My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.” Yet again in verse 97 he exclaimed, “O how love I thy law! It is my meditation all the day.” In like manner, Psalm 1:2 unites a delight in God’s Holy Word with a daily mediation in God’s Holy Word, stating concerning the man who is blessed of God, “But his delight is in the law of the LORD; and in his law doth he meditate day and night.” This is the daily discipline of having respect unto the Lord’s Word and ways. With a true spirit of respect for the Lord’s Word and ways, we will be moved and motivated to discipline ourselves unto a daily consideration in the truths and teachings of God’s Word. Yea, we will be moved and motivated to discipline ourselves unto a daily study and meditation in the truths and teachings of God’s Word.

We must have respect unto the Lord’s Word and ways with confidence. (dependence)

In Psalm 119:114 the psalmist, this young man of God, expressed his confident hope before the Lord, saying, “Thou art my hiding place and my shield: I hope in thy word.” Then on the ground of this confident hope, in verse 116 lifted up his prayer unto the Lord, saying, “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.” Finally, in verse 117 the psalmist expressed his prayer, his confident hope, and his personal commitment, saying, “Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.” The psalmist had a confident hope that the Lord his God would be the hiding place and the shield for His faithful servant. Yea, the psalmist had a confident hope that the Lord his God would hold him up and keep him safe. Even so, the psalmist was moved unto a commitment of respect for the Word of God because he had a confidence of hope in the God of the Word. His confidence of hope in the God of the Word and his commitment of respect for the Word of God were ever united. His confidence of hope in the God of the Word caused him to have a greater commitment of respect for the Word of God, and his commitment of respect for the Word of God caused him to grow in his confidence of hope in the God of the Word. So then, do we possess a confident hope in the Lord our God? We should demonstrate it by maintaining a committed respect toward His Holy Word through daily mediation and obedience. So then, do we desire to possess a greater confidence of hope in the Lord our God? It will continue growing as we engage in our commitment of respect toward God’s Holy Word by maintaining a daily practice of studying and mediating in God’s Holy Word. These spiritual characteristics are directly tied together. The one does not and cannot exist without the other. Our dependence upon the Lord and our respect for His Word are inseparably joined.

We must have respect unto the Lord’s Word and ways with continuance. (determination)

As we have noted, in Psalm 119:117 the psalmist expressed his prayer, his confident hope, and his personal commitment, saying, “Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.” With his expression of commitment, the psalmist included a very significant word. It is the word “continually.” The psalmist, this young man of God did not make the commitment to have respect unto the Lord’s Word, with all that such a commitment involves, for just a limited period of time. Rather, the psalmist made his commitment to have respect unto the Lord’s Word continually throughout his life along every step of the way even unto the very end. Yea, in verse 111-112 the psalmist proclaimed, “Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart. I have inclined mine heart to perform thy statutes alway, even unto the end.” This was the spiritual determination of his heart, and this ought also to be the spiritual determination of our hearts.

We must have respect unto the Lord’s Word and ways with completeness. (diligence)

In Psalm 119:6 the psalmist spoke concerning the benefits of having a heart respect for the God’s Holy Word, saying, “Then shall I not be ashamed, when I have respect unto all thy commandments.” Involved in this statement, the psalmist included yet another very significant word concerning the matter. It is the word “all.” Herein he spoke of having a heart respect unto all of the counsels and commandments of God’s Holy Word. This began with a recognition that the whole counsel of God’s Word is “true and righteous altogether.” (See Psalm 19:9) Even so, in Psalm 119:128 the psalmist, this young man of God, proclaimed, “Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.” Then on the ground of this conviction, the psalmist centered the diligence of his heart upon demonstrating a heart respect unto all of the truths and teachings, counsels and commands, standards and statutes, principles and precepts, reproofs and rebukes of God’s Holy Word. In like manner, we also should hold such a conviction of heart concerning the whole counsel of God’s Word. In like manner also, we should center the diligence of our hearts upon demonstrating a heart respect unto the whole counsel of God’s Word.

We will have respect unto the Lord’s Word and ways with consequence.

So then, what is the consequence of having such a heart respect unto God’s Holy Word. In Psalm 119:6 the psalmist revealed the answer, saying, “Then shall I not be ashamed, when I have respect unto all thy commandments.” When we have such a heart respect unto God’s Word, then we shall have need for any shame before the Lord our God. Indeed, when we have such a heart respect unto God’s Word, then we shall walk pleasing in our Lord’s sight.

James 2:8 reads, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well.”

In James 2:8 we find the commendation of the Lord our God Himself in His Holy Word unto all who fulfill His royal law. Herein the law of the Lord our God is described as His royal law because He is the divine Lord and King of our lives. Indeed, this reveals that we believers in this time of the New Testament do have the responsibility to serve under our Lord’s authority and to submit ourselves in obedience under the authority of law for our lives. Furthermore, we have the responsibility to fulfill our Lord’s royal law, that is – to obey it completely and consistently. Finally, we are brought to understand that we must fulfill our Lord’s royal law over our lives in accord with the Old Testament Scripture from Leviticus 19:18, “Thou shalt love thy neighbor as thyself.” If we do this, then the Lord our God through His Holy Word by the inspiration of God the Holy Spirit commends us with the declaration, “Ye do well.” If we do this, then in our Lord’s sight we are walking in the way of righteousness.

So then, what does it mean to love our neighbor as ourselves? In Leviticus 19:17-18 this instruction was first given, wherein God’s word declares, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” Then throughout the New Testament, this instruction of our God’s law was quoted by our Lord Jesus Christ on two occasion in Matthew 19:19 & 22:39(with Mark 12:31 being a parallel passage to Matthew 22:39), by the apostle Paul on two further occasions inRomans 13:9 & Galatians 5:14, and by James in James 2:8. Even so, through a study of these and of some supporting passages, we may develop a greater understanding concerning what it means to love our neighbor as ourselves.

Already in the first part of the study, we considered ten truths concerning this matter, as follows:

1. To love our neighbor as ourselves is the foundational principle of God’s law in relation to others. 2. To love our neighbor as ourselves is a debt that we constantly owe unto those around us. 3. To love our neighbor as ourselves means that we work no ill against those around us. 4. To love our neighbor as ourselves means that we not use our Christian liberty for an occasion to our selfish flesh. 5. To love our neighbor as ourselves means that we pursue a behavior of service unto those around us. 6. To love our neighbor as ourselves means that we not verbally “bite and devour” those around us. 7. To love our neighbor as ourselves requires that we walk under the directing influence of God the Holy Spirit. 8. To love our neighbor as ourselves means that we be moved with compassion to help those around us who are in need. 9. To love our neighbor as ourselves means that we not defraud or deal deceitfully with those around us. 10. To love our neighbor as ourselves means that we not be impatient or abusive against those with a physical disability.

Now, in this fourth part of the study, let us consider seven final truths.

​To love our neighbor as ourselves means that we not practice respect of persons in the judgment of those around us.

In Leviticus 19:14 the prohibitive instruction is given, “Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.” Herein we are instructed concerning matters of judgment neither to give special respect “to the person of the poor” simply because we feel for his poor condition, nor “to the person of the mighty” because we desire the benefit of his favor. Rather, we are instructed concerning matters of judgment to pursue after a just and righteous judgment, basing our judgment strictly upon the actual character and conduct of those involved. In matters of judgment, it is not the external condition of the individual’s involved, whether poor or mighty, that should matter. Rather, it is the actual character and conduct of those involved that matter for making just and righteous judgments. Now, to love our neighbor as ourselves requires that we pursue justice and righteousness in matters of judgment. Therefore, to love our neighbor as ourselves means that we must not allow any respect of an individual’s external condition or person to sway us in such matters of judgment. So then, what is included in theses matters of judgment? First, such would include official cases concerning criminal activity or civil disputes. Furthermore, such would include general cases wherein we may be involved as a mediator between disputing parties. Finally, such would include the judgment calls that we make concerning those around us whereby we govern our behavior toward them.

To love our neighbor as ourselves means that we not behave as a talebearer against those around us.

In the opening portion of Leviticus 19:16, the prohibitive instruction is given, “Thou shalt not go up and down as a talebearer among thy people.” Concerning the ways and words of the talebearer, Proverbs 26:20-22 declares, “Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.” Herein we find that the gossiping ways and words of the talebearer stirs up strife and wounds others’ hearts. Even so, we must recognize that gossiping and talebearing is a hurtful and malicious practice. As such, we must also recognize that the practice of gossiping and talebearing is certainly not a practice of godly love toward others.

To love our neighbor as ourselves means that we not do anything that might put those around us in jeopardy.

In the closing portion of Leviticus 19:16, the prohibitive instruction is given, “Neither shalt thou stand against the blood of thy neighbour: I am the LORD.” To “stand against the blood” of an individual means to behave in a manner that puts them in physical jeopardy, unto possible injury, bloodshed, or even death. Such would indicate that we must not serve as a false witness against an individual in criminal case. Furthermore, such would indicate that we must engage in physically abusive or criminal activity against others. Indeed, Proverbs 1:10-16 warns against involving ourselves in such activities, saying, “My son, if sinners entice thee, consent thou not. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: let us swallow them up alive as the grave; and whole, as those that go down into the pit: we shall find all precious substance, we shall fill our houses with spoil: cast in thy lot among us; let us all have one purse: my son, walk not thou in the way with them; refrain thy foot from their path: for their feet run to evil, and make haste to shed blood.” Finally, such would indicate that we must not ignore the physical peril of another individual when we are able to prevent it. In this regard Proverbs 24:11-12 gives the warning, “If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? And he that keepeth thy soul, doth not he know it? And shall not he render to every man according to his works?” Certainly such behavior would not be in accord with the principle of godly love toward others.

To love our neighbor as ourselves means that we not have a spirit of hatred toward those around us.

In the opening portion of Leviticus 19:17, the prohibitive instruction is given, “Thou shalt not hate thy brother in thine heart.” Certainly, we all recognize that a spirit of hatred is the opposite of godly love toward others. Indeed, God’s Word makes this clear in the contrast of Proverbs 15:17, saying, “Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.” Again God’s Word reveals the contrasting behavior of hatred and love in Proverbs 10:12, saying, “Hatred stirreth up strifes: but love covereth all sins.” Furthermore, God’s Word teaches that the Lord our God classifies a spirit of hatred toward another as being equivalent to a spirit of murder toward that individual. In the opening portion of 1 John 3:15, God’s Word declares, “Whosoever hateth his brother is a murderer.” Yet this matter does not simply concern actions of hatred toward another, but also encompasses an attitude of hatred toward another. Again we consider the prohibitive instruction from Leviticus 19:17 – “Thou shalt not hate thy brother in thine heart.” This is very definitely a matter of the heart. In fact, it is possible to employ an external manner of sweetness toward another as a deceptive covering over a inner spirit of hatred toward that individual. God’s Word warns concerning this in Proverbs 26:24-26, saying, “He that hateth dissembleth with his lips, and layeth up deceit within him; when he speaketh fair, believe him not: for there are seven abominations in his heart. Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.” Indeed, we are even prohibited from harboring a spirit of hatred toward our antagonists and our enemies; for in Matthew 5:43-45 our Lord Jesus Christ proclaimed, “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”

To love our neighbor as ourselves means that we do rebuke our neighbor for sinful conduct in his or her life.

In the closing portion of Leviticus 19:17, the positive instruction is given, “Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.” Some may argue that godly love would not express reproofs and correctives of another, because might hurt the feelings of that other. Yet God’s Holy Word declares otherwise. Indeed, God’s Holy Word directly instructs us to express a reproof unto our neighbor against his or her sinful conduct. Such reproof is within the realm of godly love because it does not simply and silently allow sin to take hold upon the life of our neighbor, and thereby bring him or her to destruction. This reproof is a loving warning against danger. Knowing the danger of sin, godly love expresses this reproof in order to warn our neighbor away from danger and destruction. Yea, this expression of godly love toward another must not be neglected, but must be expressed “in any wise,” in whatever opportunity the Lord our God will provide. Even so, Proverbs 27:5 presents the truth with great force, saying, “Open rebuke is better than secret love.” Indeed, “open rebuke” is a very characteristic of godly love toward another. Yet that “open rebuke” must be delivered from a Spirit-filled heart and in a spirit of meekness. In Galatians 6:1 God’s Word gives the instruction, “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” In like manner, the opening portion of Proverbs 27:6 declares, “Faithful are the wounds of a friend.” The wounds of loving reproof are faithful wounds, motivated for the purpose of spiritual correction and edification. Such wounds are not the abusive wounds of a biting spirit that are intended to pierce with harshness. Rather, such wounds are the faithful wounds of a loving heart that are intended to cut away unhealthiness.

To love our neighbor as ourselves means that we do not hold a spirit of vengeance against those around us.

In the opening portion of Leviticus 19:18, the prohibitive instruction is given, “Thou shalt not avenge, nor bear any grudge against the children of thy people.” Indeed, our natural inclination is to return evil for evil and railing for railing. Yet this is not the way of godly love toward those around us. In fact, God’s Holy Word commands us, not simply to refrain from returning evil for evil or railing for railing, but actually to return kindness and blessing for evil and railing. In 1 Peter 3:8-9 God’s Word declares, “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.” Again in 1 Thessalonians 5:15 God’s Word proclaims, “See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.” Yet again in Exodus 23:4-5 God’s Word instructed in the Old Testament Law, “If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.” Even so, in Romans 12:14 God’s Word proclaims, “Bless them which persecute you: bless, and curse not.” Again in the opening portion of verse 17, God’s Word declares, “Recompense to no man evil for evil.” Finally, in verses 19-21 God’s Word instructs, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.”

To love our neighbor as ourselves means that we not carry a grudge in our hearts against those around us.

Again in the opening portion of Leviticus 19:18, the prohibitive instruction is given, “Thou shalt not avenge, nor bear any grudge against the children of thy people.” Now, to hold a grudge means “to store up a strong, continuing attitude of anger, bitterness, and ill-will against another over some perceived grievance (whether real or imagined).” Such a practice is not the way of godly love toward those around us. Even so, in James 5:9 God’s Word delivers the warning, “Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.”

James 2:8 reads, “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well.”

In James 2:8 we find the commendation of the Lord our God Himself in His Holy Word unto all who fulfill His royal law. Herein the law of the Lord our God is described as His royal law because He is the divine Lord and King of our lives. Indeed, this reveals that we believers in this time of the New Testament do have the responsibility to serve under our Lord’s authority and to submit ourselves in obedience under the authority of law for our lives. Furthermore, we have the responsibility to fulfill our Lord’s royal law, that is – to obey it completely and consistently. Finally, we are brought to understand that we must fulfill our Lord’s royal law over our lives in accord with the Old Testament Scripture from Leviticus 19:18, “Thou shalt love thy neighbor as thyself.” If we do this, then the Lord our God through His Holy Word by the inspiration of God the Holy Spirit commends us with the declaration, “Ye do well.” If we do this, then in our Lord’s sight we are walking in the way of righteousness.

So then, what does it mean to love our neighbor as ourselves? In Leviticus 19:17-18 this instruction was first given, wherein God’s word declares, “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.” Then throughout the New Testament, this instruction of our God’s law was quoted by our Lord Jesus Christ on two occasion in Matthew 19:19 & 22:39 (with Mark 12:31 being a parallel passage to Matthew 22:39), by the apostle Paul on two further occasions in Romans 13:9 & Galatians 5:14, and by James in James 2:8. Even so, through a study of these and of some supporting passages, we may develop a greater understanding concerning what it means to love our neighbor as ourselves.

Already in the first part of the study, we considered two truths concerning this matter, as follows:

1. To love our neighbor as ourselves is the foundational principle of God’s law in relation to others. 2. To love our neighbor as ourselves is a debt that we constantly owe unto those around us. 3. To love our neighbor as ourselves means that we work no ill against those around us. 4. To love our neighbor as ourselves means that we not use our Christian liberty for an occasion to our selfish flesh. 5. To love our neighbor as ourselves means that we pursue a behavior of service unto those around us. 6. To love our neighbor as ourselves means that we not verbally “bite and devour” those around us.

Now, in this third part of the study, let us consider four additional truths.

​To love our neighbor as ourselves requires that we walk under the directing influence of God the Holy Spirit.

Immediately after the instructions, exhortations, and admonitions of Galatians 5:13-15 concerning the matter of loving others, Galatians 5:16 then declares, “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” Now, verse 13 had previously revealed that walking after our selfish flesh and serving others by godly love are the opposites of each other. Therein in the contrasting instructions were given, “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.” So then, if we are to love our neighbor as ourselves in a godly manner, we must not fulfill the lusts and works of our selfish, sinful flesh. Indeed, if we are to love our neighbor as ourselves in a godly manner, we must deny and overcome the selfishness of our selfish, sinful flesh. How then can we successfully deny and overcome the selfishness of our selfish, sinful flesh. Galatians 5:16 gives answer, “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” We must walk in, under, and after the directing influence of the indwelling Holy Spirit. We must daily submit ourselves to be filled with and motivated by the holy influence of the indwelling Holy Spirit. We must daily submit ourselves to be guided by and empowered through the holy direction and influence of the indwelling Holy Spirit. We must daily submit ourselves to walk after and obey completely the holy direction of the indwelling Holy Spirit. By this means we shall be able to deny and overcome the selfishness of our selfish, sinful flesh, with its selfish lusts and selfish works. In addition, not only shall we deny and overcome our selfish flesh by walking under the directing influence of God the Holy Spirit, but also we shall produce the fruit of godly love as we walk under the directing influence of God the Holy Spirit. Even so, in Galatians 5:22-23 God’s Word gives the report, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.” Herein we take note that the first godly characteristic of this list is godly love. Indeed, as we submit ourselves to walk under the directing influence of God the Holy Spirit, we shall be characterized by godly love toward others. So then, to love our neighbor as ourselves requires that we walk under the directing influence of God the Holy Spirit.

To love our neighbor as ourselves means that we be moved with compassion to help those around us who are in need.

In Luke 10:25-29 God’s Word gives report concerning a certain lawyer (that is – a scholar of the Mosaic Law) tested the Lord Jesus Christ. Therein we read, “And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? How readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour?” In this account we notice that the lawyer recognized the two greatest and most foundational commands of God, that we must love the Lord our God with all of our heart, soul, strength, and mind, and that we must love our neighbor as ourselves. Yet we also notice that this lawyer asked a question concerning the command to love our neighbor as ourselves. In fact, he asked this question in order to find a ground for self-justification. He certainly recognized the need to love his neighbor. Yet he desired to limit the application of this command to love others. Indeed, he desired to limit the definition of the word “neighbor,” and thereby to limit the application of the command to love those around him. If he was required to love his neighbor, and if the word “neighbor” could be limited to a choice few, then he was only required to love a choice few. Especially this lawyer desired to exclude from the definition of the word “neighbor” anyone whom he might classify as an enemy. This was just what was taught by the scholars of the Mosaic Law, even as our Lord Jesus Christ revealed in Matthew 5:43, saying, “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.”

Yet our Lord Jesus Christ did not answer this self-justifying lawyer with the limiting definition and application that he desired. Rather, our Lord Jesus Christ answered this lawyer with a parable and a concluding question of His own. Even so, Luke 10:30-36 states, “And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?” Finally, Luke 10:37 reports the lawyers answer to our Lord’s question and our Lord’s final instruction to the lawyer, saying, “And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.” Now, through this parable and the concluding question, our Lord Jesus Christ revealed that this lawyer had asked the wrong question. We are not to ask the question, “Who is my neighbor,” with a motivation to limit our responsibility to love others. Rather, we are to ask the question, “To whom can I be a neighbor,” with a motivation to be moved with compassion for others in their need and to be merciful and loving in helping those in need.

In our Lord’s parable, the wounded man had a certain need. He had been attacked by thieves. All of his money and even his clothing had been stolen. He had been wounded in the attack and had been left half-dead. Second, the wounded man had an observable need. He was left wounded on the open roadway where any traveler could see him and his need. Third, the wounded man had a desperate need. He was in such a case that he could not help himself in any way. Finally, the wounded man had a meetable need. His need was such that those traveling past would have had some ability to meet his need. Yet the first two individuals that traveled past, both men of religious position, did nothing whatsoever to help this wounded man in his need. They both saw him and his need. They could not have indicated that they did not know that this man had a need. In addition, they both would have had some means to help meet this wounded man’s need. Yet in both cases these first two travelers, the priest and the Levite, moved to the other side of the roadway in order to ignore and avoid the wounded man’s need. They were not moved with compassion to help. Rather, they were moved with selfishness to avoid. As such, neither of these travelers conducted themselves as a loving, merciful neighbor toward the wounded man. On the other hand, when the Samaritan saw the wounded man, he was moved with loving compassion upon him even though the wounded man was a total stranger. Being moved with loving compassion, the Samaritan went to the wounded man in order to help in his need. He physically treated the wounded man’s wounds. He put the wounded man upon his own traveling beast, sacrificing his own convenience for the wounded man. He then took the wounded man to the closest inn and cared for him through the night, sacrificing his own time for the wounded man. Finally, the Samaritan made arrangements for the wounded man’s continuing care, sacrificing his own money for the sake of the wounded man. So then, who was a loving and merciful neighbor to the wounded man? Clearly the Samaritan was. The Samaritan was the one who loved his neighbor as himself, just as we are commanded by the Lord our God. Even so, if we are to love our neighbor as ourselves, we must go and do likewise.

To love our neighbor as ourselves means that we not defraud or deal deceitfully with those around us.

In the closing portion of Leviticus 19:18 we find the command first given in God’s Holy Word, “But thou shalt love thy neighbour as thyself: I am the LORD.” Since this command begins with the contrasting conjunction “but,” we are brought to understand that that this instruction concerning what we ought to do is delivered in direct contrast to behavior revealed in the preceding concerning what we ought not to do. In fact, that preceding context extends at least from verse 13 to verse 18, with verse 18 serving as the concluding and foundational instruction for the entire passage. Indeed, these verses present a series of prohibitive instructions concerning our interpersonal relations with others; and throughout these verses the word “neighbour” is used five different times. So then, the first of these prohibitive instructions is given in Leviticus 19:13, “Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.” In addition, just two verses previous in verse 11 the prohibitive instruction was given, “Ye shall not steal, neither deal falsely, neither lie one to another.” Even so, by these prohibitive instructions we are brought to understand that loving our neighbor means that we do not deal in a defrauding or deceitful manner against others. First, this means that we do not deal in a defrauding manner against others – that we do not steal from others, that we do not hold back from others that which is their due, and that we do not manipulate others out of that which is their due. Second, this means that we do not deal in a deceitful manner against others – that we do not lie to others, that we do not behave in a false, deceitful fashion with others, and that we do not speak falsely about others. Such behavior is the very opposite of loving our neighbor as ourselves.

To love our neighbor as ourselves means that we not be impatient or abusive against those with a physical disability.

In Leviticus 19:14 the prohibitive instruction is given, “Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD.” Herein we note that this instruction concerns our behavior toward the deaf and the blind, that is – toward those who have a physical disability. Such individuals are also within the category of our neighbor, and we are to love them as ourselves. So then, what are we prohibited from doing as we demonstrate godly love unto such physically disabled individuals? First, we are instructed not to curse the deaf. Indeed, we are not to speak harsh and biting words against them. Certainly, this prohibition is somewhat clear in its declaration and meaning. However, it also implies something more. In the majority of cases, when an individual speaks curses against the deaf, it is because that individual has become impatient and frustrated at the deaf individual’s inability to comprehend some communication. As such, this first part of the prohibitive instruction implies that we must not allow ourselves to become impatiently frustrated with those who possess a physical disability, so that we are not moved and motived to express harsh words against them. Second, we are instructed not to put a stumbling block in the way of the blind. Such behavior is simply that of a mean, malicious spirit. Certainly, a blind individual would not be able to see the stumbling block in the way. Thus the stumbling block will cause the blind individual to stumble and fall, possibly even unto his or her physical damage. As such, placing a stumbling block in the way of a blind individual is simply to be defined as mean-spirited abuse of another, especially of an individual who possesses a physical disability. Even so, both an impatient spirit and an abusive spirit are the opposite of godly love toward our physically disabled neighbor.